April-2010

The Language of the Friday Khutbah

By Mufti Muhammad Taqi Usmani

Preface

In substantial number of mosques in different parts of USA and
some other western countries the Khutbah of Friday is delivered in
English or other local languages. My respected brother Dr. Muhammad
Ismail Madani asked me to explain the correct Shari'ah position about
the language of the Khutbah. Certain articles have appeared in Urdu for
the purpose but the English knowing people cannot benefit from them,
therefore, it was suggested by my learned brother that I should write an
article in English. The present booklet is meant to fulfill this need and I
hope that it will clarify doubts on the subject. I would request the readers
to consider the points raised in this article with an impartial and
unbaised approach because the matter relates to a very important
Islamic mode of worship. May Allah guide us to the straight path
according to His own pleasure.

Muhammad Taqi Usmani

^j > r ^uij rwij tfrM ^ ^j-J-i

It is one of the basic requirements of the Friday prayer that it should
be preceded by a Khutbah (sermon) delivered by the Imam. It is Wajib
(mandatory) for every Muslim to attend the Khutbah from the very
beginning. Being a part of the Jumu'ah prayer; it has some special rules
and traits which distinguish it from the normal lectures given on other
occasions. One of these special traits is that like the prayer (Salah) it is
delivered in Arabic. All the Muslims have been delivering the Khutbah of
Friday in no other language than Arabic, even where the audience does
not understand its meaning. It was in the present century for the first

time that the idea of delivering the Khutbah in other languages emerged
in some Muslim societies where majority of the audience could not
understand Arabic properly. The intention behind this change was that
without letting the people understand its contents, the Khutbah can
hardly be of a meaningful use for the general people who are addressed
by it. Conversely, if Khutbah is delivered in a local language, a very
useful message can be conveyed through it every Friday and it can
serve as an effective medium for educating people in a wide area of
Islamic teachings.

Apparently, the argument seems to be very logical. That is why it has
found currency in the countries far from the centers of deeper Islamic
knowledge. But before we accept it on its face value, we should first
examine it in. the light of the Holy Qur'an, the Sunnah of the Holy
Prophet (L» j ajIb. m J^ , the practice of his companions and the juristic
views adopted by different schools of Islamic jurisprudence.

It is true that Islam being a universal religion, does not want to restrict
it to a particular race or language. The Holy Qur'an has mentioned in
express terms:

i}y-nj &* Uiuijl La J 4_ajfl £)LuiL V)

"We never sent, a messenger but in the language of the nation he was
sent to".

The Holy Prophet j ^ M <^> ^ was so keen to convey the Islamic
message to all foreign nations in their own languages that he sent some
of his companions, like Zayd ibn Harithah ^j <& &\ to Syria to learn the
Hebrew and the Syriac languages, so that he may preach Islam to the
nations who did not know Arabic.

But at the same time, we notice that while leaving a wide spectrum of
education and preaching open to any language convenient for the
purpose, Islam has specified some limited functions to be performed in
Arabic only. For example, it is mandatory for every Muslim to perform
his five times prayers (Salah) in Arabic. This rule applies to all non-
Arabs also who cannot normally understand what they are reciting,
rather, sometimes it is difficult for them to learn the exact pronunciation
of the Arabic words used in the prayers. Likewise, Adhan is the call for
attending the congregation of Salah. It is addressed to the local people.
But it is made obligatory that it is pronounced in Arabic. Its translation

into any other language is not acceptable. Similarly, while performing
Hajj we are directed to read talbiyah (4^ ^ 4^) in Arabic. The
translation of these words cannot serve the purpose. While greeting
each other, we are obligated to say "<4^ ?^" in the exact Arabic
words. "Peace Upon You" an exact translation of "<4^ f^uli" cannot fulfill
the requirement of the recognized (masnoon) greeting even though the
former expression is more comprehensible for an English knowing
person than the latter. Similarly, while commencing an important work it
is desirable to say "^ &*js Cy*-J\ & ". These specific Arabic words may
be translated into English or any other language easily understood by
the speaker and the addressee but it will always be preferable to recite
the original Arabic words.

The emphasis on exact Arabic words in some such matters is not
based on any bias in favor of the Arabic language, because Islam has
always been proponent of inter-nationalism rather than nationalism. The
Holy Prophet ^j^M J^ has himself eradicated the prides based
on race, color and language. He announced in his landmark sermon of
his last Hajj that:

"An Arab has no superiority over a non-Arab".

However, for being an internationally united ummah, the Muslim
should have some common features, specially in the ways of their
worship. The modes of worship which require some oral recitations
have, therefore, been prescribed in a manner that all recitations are
carried out in one common language, regardless of the linguistic
affiliation of the recitors. Arabic has been selected for this purpose,
because it is the language in which Qur'an was revealed and in which
the Holy Prophet ^ j aJb m ^L* addressed the humankind. The Holy
Qur'an and Sunnah of the Holy Prophet ^ j ^ &\ <^> have been
taken as the basic resources from where the rules of Shari'ah are
deduced. Both being in Arabic, it is always desirable that a Muslim
acquaints himself with it to the best possible extent. To make Arabic a
common medium of expression for all Muslims, at least in the ritual
recitings, serves this purpose also. When a non-Arab Muslim performs
prayer in Arabic five times a day , he automatically establishes a strong
relationship with the Qur'anic language which makes him understand a
number of the terms and phrases used in the Holy Qur'an and Sunnah.

In short, it is enjoined upon the Muslims in some modes of worship
that their oral recitations must be in Arabic. Therefore, to resolve the
issue of the language of Khutbah we will have to examine whether the
Khutbah of Friday is a form of worship or it is an ordinary lecture meant
only to educate people.

The following points may help knowing the correct position in this
respect:

1 . It is established by authentic resources that the Khutbah of Friday is a
part of the prayer and stands for two Rak^at of prayer. Every day, other
than Friday, the prayer of zuhr consist of four Rak^ats, while on Friday
the number of Rak^at of the Jumuah prayer has been reduced to two,
and the other two Rak^ats have been substituted by the Khutbah.
Sayyidna Umar ,AJe &\ ^j, the second caliph of the Holy Prophet ^-*

j Ajk M fLt says:

iJiil a^jU &* >&i*£ji\ ^>y* M^i ^> til

The Khutbah has been prescribed in lieu of two rakats. Whosoever fails
to deliver Khutbah must pray four rakat.

2. The Holy Qur'an has named the Khutbah as Dhikr in the following
verse:

"O! believers, when there is a call for Salah on Friday, rush for the Dhikr

of Allah and leave trade".

(al-Jumu'ah: 9)

Here the word 'Dhikr' stands for the Khutbah, because after hearing
theAdhan, the Salah (prayer) does not start immediately. What starts
after Adhan is Khutbah. That is why the Holy Qur'an did not say, 'When
there is a call for prayer, rush for the prayer", rather it has said, "when
there is a call for prayer, rush for the Dhikr of Allah. It is for this reason
that all the Muslim schools of jurists are unanimous on the point that it is

necessary upon every Muslim to set out for the Masjid as soon as he
hears the call and should reach the Masjid at a time when the Khutbah
is yet to start because hearing the full Khutbah is wajib (mandatory).

This is sufficient to prove that the Holy Qur'an has used the word
'Dhikf for the Khutbah. Dhikr means 'recitation of the name of Allah' as
against 'Tadhkir* which means 'giving advice', 'to educate' or 'to
admonish'. This is a clear indication from the Holy Qur'an that the basic
purpose of Khutbah is Dhikr and not the Tadhkir and that it is a part of
the worship rather than being a normal lecture.

3. At another place, the Holy Qur'an has referred to the Khutbah of
Friday as "the recitation of the Holy Qur'an". The Holy verse says:

,: -I±-'.' jj^-^j-* f*-5~-l*J lj-luail j, j<-J IjA^— Lis jl*j_Jul \Sj— * I-H3

"And when the Qur'an is recited before you, listen to it carefully and be

silent, so that you receive mercy".

(al-Arafat: 204)

According to a large number of commentators the recitation of the
Qur'an in this verse refers to the Khutbah delivered before the prayer of
Jumuah. Here again the word of recitation is used for the Khutbah
which indicates that it is very similar to the recitation of Qur'anic verses
during performing prayers.

In a number of authentic Ahadith also, the Khutbah of Friday has
been referred to as Dhikr. For example in a Hadith reported by Imam al-
Bukhari the Holy Prophet j ^ M J^ ^ , while persuading Muslims to
go to the Masjid on Friday at the earliest, has said:

/ill jjju^w iSCjyJL I ^

"Because when the Imam comes out (to deliver Khutbah) the
angels come to listen to the Dhikr".
(Sahib al-Bukhari v. 1, p. 121)

In another narration, the same principle has been established in the
following words:

Jj ,.+«*-* \_)J> r L>V! £>

ISU

"Because when imam comes out (for Khutbah) the angels close their

books (recording the noble deeds) and listen to the Dhikr (i.e.

Khutbah)". (Sahih al-Bukhari V.1, p. 127)

Based on this particular characteristic of the Khutbah of Friday it is
admittedly subject to certain rules which are not applicable to normal
religious lectures. Some of these rules are the following:

(i) It is a mandatory requirement for a valid Khutbah on Friday to contain
at least one verse from, the Holy Qur'an without which the Khutbah is
not valid, while in normal lectures no recitation from the Holy Qur'an is
necessary.

(ii) Another mandatory rule is that it must contain some words in praise
of Allah Almighty and for sending Salah (durood) to the Holy Prophet
flu j aJ^ M J^ while no such requirement is mandatory in the case of
normal lectures.

(iii) The Khutbah being a part of the prayer no one from the audience is
allowed to utter a single word during Khutbah. The Holy Prophet ^l ^=
fLt j aAc has emphasized on this principle in the following words:

Ojil JA) i-Jt*J-l »y iJL^d&J 111

"If you speak during Khutbah on Friday, you commit absurdity."

. JLJL tV ■ i^il $bj , U ■ i i*JL\ ,JL^ Mr i*4l , jjUgi

"Whoever says to his friend while Imam is delivering Khutbah on Friday
'keep quiet' commits absurdity."

It is obvious that the words 'keep quiet' do not disturb the Khutbah,
nor do they stop one from hearing its contents. Rather, they may induce
others to maintain silence. Still, the Holy Prophet ^ j ^ m Jl^
has forbidden to utter these words during the Khutbah of Friday. The
reason is that the Khutbah of Friday enjoys the same status as the
Salah itself. While offering Salah, one cannot even say, 'keep quiet' to

stop someone from speaking. Similar rule has been applied to Khutbah
also, which is another indication that the Khutbah of Friday is not like a
normal lecture. It is a part of Salah, therefore, most of the rules
applicable to Salah are also applicable to it.

4. The Khutbah has been held as a prerequisite for the Friday prayer.
No Friday prayer is valid without a Khutbah. All the Muslim jurists are
unanimous on this point. Had it beers a normal lecture for the purpose
of preaching, it would have nothing to do with the validity of the Jumuah
prayer.

5. It is admitted by all that the Khutbah must be delivered after the
commencement of the prescribed time of Jumu'ah prayer. If the
Khutbah is delivered before the .prescribed time it is not valid, even if
the prayer is offered within the prescribed time. In this case, both the
Khutbah and the prayer will have to be I repeated. (al-Bahr al-Ra'iq v. 2
p. 158)

If the purpose of the Khutbah is nothing but preaching or education, it
should have been acceptable Jumu'ah prayer and the prayer is offered
after the commencement of the prescribed time. This strictness about
the time of the Khutbah further confirms that it is a part of the Salah and
is subject to the similar rules as rules provided for Salah..

6. If the Imam confines himself to the hamd (praising Allah) and Salah
(Durood) for the Holy Prophet M Ls ^> ^ j ^ and to reciting some
verses from the Holy Qur'an, and making some Du'a (supplication) and
does not utter a single word to preach or to educate people, the
Khutbah is held to be valid and the Salah of Jumu^ah can be offered
after that. Had the purpose been to educate people, it would have been
the main ingredient of the Khutbah to say at least a few words for this
purpose without which it should not have been a valid Khutbah. But it
has been held valid even without the words of preaching or educating.
Sayyidna Uthman ^ M ^j delivered his first Khutbah (after he
assumed the charge of Khilafat) exactly in this fashion and did not say a
single word for the purpose of preaching. Still his Khutbah was held as
valid. It was in the presence of the Sahabah <*» M ^j but no one from
them challenged the validity of such a Khutbah.

This is again a clear proof of the fact that the basic purpose of the
Khutbah is Dhikr and not Tadhkir. Being a part of the Jumu'ah prayer, it

is a form of worship and not basically a method of preaching and
education.

All these points go a long way to prove that, unlike normal lectures or
sermons, certain rules peculiar to Salah have been prescribed for the
Khutbah of Jumu'ah. It is in this context that it has been held necessary
that it should be delivered in Arabic only. Just as Salah cannot be
performed in any language other than Arabic the Khutbah of Jumu'ah
too, cannot be delivered in any other language. That is why the Holy
Prophet flw j aJb m J^ never tried to direct his companions to deliver
the Khutbah in the local language where the audience could not
understand Arabic. Even the audience of the Holy Prophet J-^ j aJb. M
^ sometimes included non-Arabs, but' he never tried to get his
Khutbah translated by an interpreter like he did while he spoke to
foreign delegations.

After the demise of the Holy Prophet ^ j <J& M J^ the noble
companions conquered a vast area of the globe. Even in the days of
Sayyidna Umar <± M ^=j the whole Persia and a major part of the
Roman Empire was brought under the Muslim rule, and thousands of
non-Arab people embraced Islam, so much so that, the majority of the
Muslims living in Iraq, Iran, Syria, and Egypt were non-Arabs. These
new converts were in desperate need of being educated in their own
language, so that they may acquire proper knowledge of the basic
Islamic rules and principles. It was not the age of printing, publishing
and modern audio-visual instruments, therefore, the
only source of acquiring knowledge was the personal contact. Still, the
companions of the Holy

Prophet fk* j <Jb m ^=> never thought about delivering the Friday
Khutbah in the local languages, nor did they ever arrange for an
interpreter to get it translated simultaneously. One cannot argue that the
Sahabah could not speak the local languages, because a large number
of them, was either non-Arab by origin, like Salman al-Farisi, Suhayb al-
Rumi, Bilal al-Habashi ^ M ^j u3*^i or has, learnt the local
languages, like Zayd bin Harithah^ M ^j . It was universally
accepted that, like the Salah and Adhan, the Khutbah of Friday must be
delivered in Arabic, and it is not permissible to deliver it in any other
language, even when the audience are not able to understand Arabic,
because it is basically a form o Dhikr or worship, and not a source of
education. If the audience understand Arabic, it can also serve a

secondary purpose of educating them, but it is not the basic ingredient
or the exclusive objective of Khutbah.

The Rulings of the recognized jurists:

This position is unanimously held by all the four schools of the Islamic
jurisprudence. Their specific rulings are reproduced below:

Maliki School

The Maliki scholars are very specific in declaring this rule. Al-Dasuqi,
the well-known Maliki jurist, writes:

^XP^jtj VU*-s iLcUJ-f ${£ j)j <jl ti-jji I^jSj)
iJtiL ^LjVI &m?u & |*+J jrJ o^jL* • V^*J1

"And it is a condition for the validity of Jumu'ah that the Khutbah is

delivered in Arabic, even though the people are non-Arabs and do not

know the Arabic language. Therefore, if there is nobody who can deliver

Khutbah in Arabic properly, the prayer of Jumu'ah is not obligatory on

them (in which case they will offer the zuhr prayer)".

In Minah-al Jalil, another recognized book of Maliki jurisprudence, the
principle has been mentioned in a greater detail:

'Crr^-r^ Lfr^J \%^\ Jj*i ^J&ttAuj

(TVl

"And two Khutbahs are necessary before Salah, and it is a condition

that both of them are in Arabic, and are delivered aloud, even though

the audience are non-Arabs or are dumb. If no one is found who can

deliver them in Arabic then the Jumu'ah prayer is not obligatory on such

people. Similarly, if all of them are deaf, no Jumu'ah is obligatory on
them.

Al-Hattab, the most quoted Maliki jurist, writes in this Jawahir-al-iklil:

"So, if the Imam delivered the Khutbah after Salah, it is, necessary that

he performs Salah again immediately after the Khutbah, otherwise (if

considerable time has passed after the Khutbah, both Khutbah and

Salah should be performed again, because it is a condition for the

validity of Jumu'ah prayer that both the Khutbahs are followed

immediately by Salah, and that both of them are delivered in Arabic,

even though the people are non-Arabs who do not understand Arabic".

Al-Adawi, another Maliki jurist, mentions the principle in the following
words:

( r A : V JJ^ -j^iu Jt ^>| j^ ^jjj)

"It is necessary that the Khutbah is in Arabic. Therefore, the Khutbah

delivered in any other language is void. If no one from the people knows

'Arabic, and the Imam knows it, the Ummah is obligatory but if the Imam

does not know Arabic, the obligation of Jumu'ah prayer is no more

effective".

The same principle has been established by all the recognized books of
Maliki jurisprudence.

Shafii School

Similar principle has been accepted by the Shaffi jurists also. Al-Ramli is
one of the famous Shafii jurists of the later days who has been relied
upon by the Muftis of Shafii school. He writes:

.uULilj OJL^JI £j^ (i^c l^j_T UjsJ*u]

^f^ jj-Ij Jj-Li ^ ^U ,ijU5Lff faj jLi j^Li"
[J o!j -a_^L ^1 ;^JL~ J, ^ 1^ Y, , f^t
jj lil i^k *Jsi| JjtfU L :J-J ^Li fJ UI A^i
^ Jxjl^JL, (JLiJI L^jjlJU oL ^^1 trJ D\ ij-^ :
jjj iJii-l !j^^ lil U-j 1^^ JLii UUAl tL^

"And it is a condition (for the validity of Khutbah) that it is delivered in
Arabic. This is to follow the way of the Sahabah and their decedants.
And to learn Arabic (for the purpose of delivering Khutbah) is Fard al-
Kifayah, therefore, it is sufficient that at least one man learns it... But if
no one learns it, all of them will be sinful and their Jumu'ah prayer will

not be acceptable. Instead, they will have to perform zuhr prayer.

However, if it is not at all possible (due t o short time) that the Arabic is

learnt, then it is permissible that the Imam delivers Khutbah in his own

language, even though the people do not understand it... If somebody

raises the question as to what purpose can be served by the Khutbah

when it is not understood by the people, our answer would be that the

purpose is served when the people merely know that the Khutbah is

being delivered, because it is expressedly mentioned that if the

audience listen to the Khutbah and do not understand its meaning, it is

still a valid Khutbah."

The same rulings are given in other recognized books of Shafii school
also

Hambali School

The Hambali school is no different from the main stream of the Muslim
scholars. They too are of the belief that the Khutbah must be delivered
in Arabic. However, they say that if nobody is found who can deliver it in
Arabic, then in that case only the Khutbah may be delivered in some
other language. But so far as there is a single person who can speak
Arabic, it is necessary that he delivers it in Arabic, even though the
audience do not understand its meanings. Al-Buhooti, the renowned
jurist of the Hambali School, writes:

ZJaJ- I r^svj ^rty*-^ ji*i \$$ ^ U^^ ' >* U*^

J, Ijjjl j^h ,,,, jUjjaJL L^lC J^*J I £* k-JjJt) I j-Ju

"And the Khutbah is not valid if it is delivered in any language other than

Arabic when somebody is able to deliver it in Arabic. It is like the
recitation of the Holy Qur'an (in prayer) which cannot be done in a non-
Arab language. However, the Khutbah in any other language is valid
only if nobody can deliver it in Arabic. Nevertheless, the recitation of the
Holy Qur'an (as a part of the Khutbah) is not valid except in Arabic. If
somebody cannot recite in Arabic, it is obligatory on him to recite a
Dhikr instead of a verse of the Holy Qur'an, like in Salah (the person
who cannot recite the Qur'anic verses is required to make Dhikr)."

The same rules are also mentioned in other books of the Hambali

school.

(See for example: 2:113 via* glL. c*t g- jjili )

Hanafi School

The Hanafi school of Islamic jurisprudence also agrees with the
former three schools in the principle that the Friday Khutbah should be
delivered in Arabic and it is not permissible to deliver it in any other
language. However, there is a slight difference of opinion about some
details of this principle. Imam Abu Yousuf and Imam Muhammad, the
two pupils of Imam Abu Hanifah are of the view that a non-Arabic
Khutbah is not acceptable in the sense that it cannot fulfill the

requirement of Jumu'ah prayer, therefore, no JumiTah prayer can be
offered after it. Rather, the Khutbah must be delivered again in Arabic
without which the following Jumu'ah prayer will not be valid. However, if
no one from the community is able to deliver an Arabic Khutbah, then
only in that case a non-Arabic Khutbah may fulfill the requirement based
on the doctrine of necessity. The view of Imam Abu Yousuf and Imam
Muhammad, in this respect, is close to the views of Imam Shafii and
Imam Ahmad bin Hambal.

Imam Abu Hanifah, on the other hand, says that although it is
Makrooh (impermissible) to deliver Khutbah in a non-Arab language yet
if someone violates this principle and delivers it in any other language,
then the requirement of Khutbah will be held as fulfilled and the
Jumuah prayer offered after it will be valid.

Some people misunderstood the position of Imam Abu Hanifah in this
matter from two different angels:

Firstly, some writers claim that this view represents the earlier
position of Imam Abu Hanifah and he had, later on, withdrawn from it
and had concurred to the view of his two pupils.

This statement is not correct. In fact, there are two separate issues
which should not be confused. One issue is whether or not the recitation
of the Holy Qur'an in a non-Arabic language is acceptable. It is with
regard to this issue that Imam Abu Hanifah had an earlier view which
accepted the recitation even in a non-Arab language, but later on, he
recalled this view and concurred with the view of his two pupils and all
other jurists who do not hold any recitation of Qur'an during Salah as
valid unless it is in the original Arabic language. It is now settled with
consensus and Imam Abu Hanifah does no longer differ from this
unanimous position of the Muslim jurists.

The second issue relates to the Khutbah of Friday and to some other
Adhkar of Salah like j£i M etc. This issue is still a matter of difference
between Imam Abu Hanifah and other jurists including Imam Abu
Yousuf and Imam Muhammad who are of the view that the Khutbah in a
non-Arabic language is not at all acceptable, and no Jumu'ah prayer is
valid after such a Khutbah, while Imam Abu Hanifah says that, despite
being Makrooh, a non-Arabic Khutbah is recognized to the extent that it
validates the Jumuah prayer performed after it. This view of Imam Abu
Hanifah still holds good and he did never resile from it. (^U jz^\ jj)

The second misconception with regard to the position of Imam Abu
Hanifah in the issue of Khutbah is that some people have misinterpreted
his view to say that a non-Arabic Khutbah is quite permissible according
to Imam Abu Hanifah.

This is again a wrong statement. Imam Abu Hanifah does not hold it
quite permissible to deliver Khutbah in a non-Arabic language. He holds
it "Makrooh Tahreeman", a term almost analogous to 'impermissible',
which means that it is not allowed to deliver Khutbah in a language
other than Arabic. However, if somebody commits this Makrooh
(impermissible) act, his Khutbah will not be deemed as void, and the
Jumu'ah prayer performed after it will be valid.

To properly understand his position, one must recall that the Khutbah
is a condition precedent to the validity of Jumu^ah prayer. Without
Khutbah, Jumuah prayer is void. Now most of the jurists, including
Imam Abu Yousuf and Imam Muhammad are of the opinion that a non-
Arabic Khutbah is not acceptable at all. If somebody delivers it in a non-
Arabic language it can never be held as a Khutbah of Friday, therefore,
it will not fulfill the condition of Jumu'ah prayer and no Jumu'ah prayer
can be performed after it unless an Arabic Khutbah is delivered again.

Imam Abu Hanifah differs from them in this aspect only. He says that
admittedly, a non-Arabic Khutbah is Makrooh or impermissible, yet the
non-Arabic language does not render it as void. Therefore, it can be
used for fulfilling the condition of the Jumu'ah prayer. Therefore, the
people who attend such a Khutbah can participate in the Jumu'ah
prayer and the obligation of Jumu'ah will be held as discharged.

It is thus evident that all the four recognized schools of Islamic Fiqh
are unanimous on the point that the Khutbah must be delivered in
Arabic. The Maliki jurists have gone to the extent that if no Arabic-
knowing person is available for delivering Khutbah, the Jumu'ah is
converted into Zuhr prayer. The Shafii jurists say that in this case the
Muslims are under an obligation to appoint someone to learn as much
Arabic words as may be sufficient to articulate a shortest possible
Khutbah. However, if the time is too short to learn, then the Khutbah
may be delivered in any other possible language. Similar is the view of
the Hanbali jurists who insist that in this case the Imam may confine
himself to the short words of Dhikr
like^i ijUjiii or Ai-aJi.

(1: 146 4^*11 lsj^>)

This being allowed,, he need not resort to delivering Khutbah in any
other language.

This analysis would show that the exceptions conceded by the Shafii
or Hanbali schools relate to the rare situation where nobody is able to
utter a few words in Arabic. This situation is similar to a situation where
a person embraces Islam and does not find time to learn the basic
ingredients of Salah in which case he is allowed to utter a few words of
Dhikr in whatever manner he can. Obviously, the rule governing this
rare phenomenon cannot be applied to the normal situations where
Khutbah can be delivered in Arabic.

It must be noted here that all those who have allowed some
exceptions to the general rule have done so only when a capable
person to deliver Arabic Khutbah is not available. But no jurist has ever
allowed such a concession to a situation where such a capable person
is available but the audience do not understand Arabic. Conversely,
each one of them has clearly mentioned that the rule will remain
effective even when the audience do not understand the meaning of
Khutbah.

It should be remembered that all these juristic rulings were given at a
time when Islam had spread all over the world, and the Muslim
community was not confined to the Arabian Peninsula; rather Millions of
the Muslims belonged to non-Arab countries who did not know Arabic.
In the beginning of the Islamic history even Syria, Iraq, Egypt and other
Northern countries of Africa were non-Arabs. Their residents did not
know Arabic. Moreover, Iran, India, Turkey, China and all the Eastern
Muslim countries are still non-Arabs and very few of their residents
know Arabic. The need for their Islamic education was too obvious to be
doubted. Khutbah to use it as a source of education. Evidently, the
jurists quoted above were not unaware of the need to educate the
common people, nor were they heedless to the basic requirements of
the community. Still, their consistent practice throughout centuries was
that the Khutbah of Jumu'ah was always delivered in Arabic. No one
from the non-Arab audience has ever raised objection against it, nor did
the leaders of the Muslim -thought ever try to change its language. They
knew that there are many other occasions to deliver lectures in the local
language to educate people, but the Khutbah of Friday, like Salah, has
some peculiar characteristics, which should not be disturbed.

In order to benefit from the congregation of Friday and to use this
occasion for educating common people, the non-Arab Muslim
communities started a lecture in the local language before the second
Adhan or after the Jumu'ah prayer. For centuries the Muslims in India,
Pakistan, China and the countries of Central Asia arrange for a general
lecture in the local language before the second Adhan of Jumu'ah. But
after the second Adhan the Arabic Khutbah is delivered followed by the
Jumu'ah prayer. In some places, the lecture in the local language is
arranged after the Jumuah prayer is over. Through this practice, the
non-Arab Muslims have on the one hand, preserved the distinct
characteristics of the Khutbah and maintained the consistent practice of
the Ummah and on the other hand, they have availed of this opportunity
for educating the common people also.

Some people raise two objections against this practice. First, with
regard to its acceptability from the Shari'ah point of view, and second,
with reference to its practical aspect. The first objection is that the
lecture in the local language is an addition to the recognized
components of the Jumu'ah congregation. It is tantamount to raising the
number of Khutbah from two to three. According to them, this kind of
addition should be regarded as 'bidah' (an innovation) because it has no
precedent in the practice of the Holy Prophet ^j^M J^ or his noble
companions. This objection, however, is not valid for two reasons:

Firstly, it is not correct to term every new practice as 'bidah'. In fact, a
new practice becomes 'bidah' only when it is taken to be a part of the
ritual practices, or is held to be wajib (obligatory) or masnoon (a practice
prescribed by the Holy

Prophet ^ j^ M jjila. If a new practice is adopted simply for the sake
of convenience arid neither it is held as obligatory, nor masnoon, and
nobody is compelled to follow it, nor a person is blamed for avoiding it,
rather it is taken to be mubah (permissible), then such a practice cannot
be held as 'bidah'. For example building of minarets or domes over the
mosque is a new practice which did not exist in the days of the Holy
Prophet j <J& M Jl^ ^l> , but it has never been termed as 'bidah' for the
simple reason that this practice is not taken to be wajib or masnoon.
Nobody has ever thought that it is necessary for a mosque to have
minarets and domes, or that a mosque without domes and minarets is
not a Masjid. This practice has been adopted for the sake of
convenience only, therefore, it is not a bidah or a prohibited innovation
in religion. Similarly, a lecture before the second Adhan of Jumu'ah, in

whatever language it may be, is not a bidah, because nobody deems it
a part of the Jumu^ah prayer, nor is it held to be wajib or masnoon. It
has been adopted for the sake of convenience and no one is compelled
to deliver it, nor to attend it. If no such lecture is delivered, nobody
believes that the Jumuah congregation is deficient or incomplete.
Therefore, this additional lecture cannot be held as bidah, even though
it is presumed that it is a new practice adopted by the Muslims of later
days.

Secondly, it is not correct to assume that this additional lecture has
no precedent in the earlier days of the Islamic history. In fact, it is
reported by several authentic sources that Sayyidna Umar^ M ^j
had permitted Sayyidna Tamim al-Dari ^ <&\ ^j to give a lecture
sermon in the masjid before Sayyidna Umar ^ ^ ^j comes out to
deliver the Khutbah of Friday. This practice of Sayyidna Umar ^j M
4j& reveals two points; firstly, that such an additional lecture is
permissible, anal secondly that this additional lecture is meant
exclusively to educate people, while the formal Friday Khutbah has
other elements, otherwise it was needless to have an additional lecture
for education while both were in Arabic.

The second objection against this practice is that it is not feasible,
specially in the countries where Friday is not observed as a weekly
holiday. In such countries the people come to attend the Jumuah
prayer from their working places and have to go back to their work in a
shortest possible time. Therefore, it is difficult for them to attend an
additional lecture before the Khutbah.

But this difficulty can easily be resolved by shortening the Arabic
Khutbah and by using the time so saved for the lecture in the local
language. I have seen that almost in every mosque in India, Pakistan,
China, South Africa and in a large number of the mosques in UK, USA
and Canada, both the Khutbah and a preceding lecture are easily
combined within the time officially allowed for the Jumu'ah prayer and it
has created no difficulty at all. The only requirement for this practice is
that the speaker of the additional lecture remains to-the-point, which is
advisable otherwise also.

It is sometimes argued that even if the Khutbah is delivered in a local
language, it is always started by some Arabic words containing Hamd
(praise to Allah Subhanahu) and Salah (prayer for Allah's blessing) for
the Holy Prophet j^M ^L= ^ and at least one verse from the Holy

Qur'an. This much is enough for fulfilling the necessary requirements of
a valid Arabic Khutbah. After this necessary requirements, the rest of
the Khutbah may be delivered in any language.

But this argument overlooks the point that it is a Sunnah that the
Arabic Khutbah is followed by the Jumu'ah prayer immediately without
considerable gap between the two. Therefore, this practice, too, is not in
harmony with the masnoon way of delivering a Khutbah.

Our brothers who insist that the Friday Khutbah must be delivered in a
local language are requested to consider the following points in the light
of the foregoing discussion:

1. The consistent practice of the Ummah throughout centuries has
been to deliver the Friday Khutbah in Arabic even in the non-Arab
countries. Why should the contemporary Muslims deviate from the
consistent practice?

2. Khutbah is a part of the Jumuah prayer, hence a mode of worship.
The modes of worship are not open to our rational opinion. They have
certain prescribed forms which must permanent act and should never
be changed through our rational arguments. Once this door is opened in
one form of worship, there is no reason why other forms are not
subjected to similar changes. The argument in favor of an Urdu or
English Khutbah may open the door for an Urdu or English Adhan and
Salah also on the same analogy. The ways of worship are meant for
creating a sense of obedience and submission. A Muslim is supposed to
perform these acts as an obedient slave of Allah, without questioning
the rationality of these acts, otherwise throwing stones on the Jamarat
of Mina or rushing across Safa and Marwah are all apparently irrational
acts; but, being the slaves of Allah, we have to perform these acts as
modes of worship. This is exactly what the word 'Ibadah' means. Any
alteration in these ways on the basis of one's opinion is contrary to the
very sense and philosophy of 'Ibadah' or worship.

3. All the recognized schools of Islamic jurisprudence are unanimous
on the point that delivering Friday Khutbah in Arabic is obligatory. Most
of the jurists have gone to the extent that in case the Khutbah is
delivered in any other language, no Jumu'ah prayer offered after it is
valid. Some others (like Imam Abu Hanifah) hold the non-Arabic
Khutbah as valid in the sense that the Jumu'ah, prayers offered after it
is- not void, yet at the same time they hold this practice to be

impermissible, which means that the impermissibility of a non-Arabic
Khutbah is a point of consensus between all the recognized schools of
Islamic Fiqh.

A deviation from such a consensus can hardly render a service to the
Muslim community except to create differences and disputes between
them. It may be seen that practically, this deviation has divided Muslims
and their mosques into two groups. Even if it is accepted for the sake of
argument that the non-Arabic Khutbah is permissible, it is at the most
permissible and not obligatory, and if a permissible act may cause
disunity among the Muslims, the greater interest of the Muslim Ummah
requires that it should be abandoned. The Holy Prophet ^ j ^ M LS L^ ,
dropped the idea of rebuilding the kabah on Abrahamic foundation
merely because it might have created disputes, even though the
proposed construction of the kabah was not only permissible, but also
advisable. If such a pious act may be avoided for the sake of unity, the
newly invented custom of delivering Khutbah in a non-Arabic language
deserves all the more to be avoided for maintaining unity.

4. Those who believe that the Khutbah may be delivered in a non-
Arabic language do not believe that the Arabic Khutbah is not
permissible, while the followers of the four recognized schools of Islamic
Fiqh believe that a non-Arabic Khutbah is not permissible. It means that
an Arabic Khutbah is permissible according to all, while a non-Arabic
Khutbah is not permissible . according to the majority of the Muslims in
the world. Obviously, in such a situation, the preferable practice would
be the one which is permissible according to all the Muslims, so that
every individual may be satisfied that he is performing the required
worship in a permissible manner.

Instead of making it a matter of prestige we should mould our ways in
accordance with the interest of the Ummah as a whole. May Allah grant
us Taufiq to act according to His pleasure.

Although there is no specific Khutbah prescribed by the Shari'ah,
however, for the sake of convenience, one Khutbah, abridged from the
Khutbah of Maulana Muhammad Isma'il Shaheed is given here just for
an example. The second Khutbah is taken from the Khutbat compiled by
Maulana Ashraf AN Thanvi:

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